Daf 40a (דַּף מ׳ ע״א)

Rabbi Yitzḥak said: Indeed (אָמַר רִבִּי יִצְחָק, וַדַּאי). The living creature that creeps—this is the supernal Chayah over all (הַחַיָּה הָרוֹמֶשֶׂת, דָּא הִיא חַיָּה עִלָּאָה עַל כֹּלָּא), for the other is called "earth" in the verse (דְּהָא אָחֳרָא אֶרֶץ קַרְיֵיהּ קְרָא). Here it is written: And the bird shall multiply on the earth—on the earth indeed, and not in the waters (הָכָא דִּכְתִּיב: וְהָעוֹף יִרֶב בָּאָרֶץ — בָּאָרֶץ ודַּאי, וְלָא בַּמַיִם).

For that river flows and goes out and waters without separation (דְּהָא הַהוּא נָהָר, נָגִיד וְנָפִיק וְאַשְׁקֵי, בְּלָא פֵּירוּדָא), until that place called earth (עַד הַהוּא אֲתַר דְּאִקְרֵי אֶרֶץ), and from there it is written: And from there it was separated, etc. (וּמִתַּמָּן כְּתִיב: וּמִשָּׁם יִפָּרֵד וְגוֹ') (Bereshit 2). And the bird—that bird is suspended and nourished in this earth (וְהָעוֹף, וְהַהוּא עוֹף בְּהַאי אֶרֶץ תַּלְיָין וְאִתְשַּׁקְיָין), and this is what is written: And the bird shall multiply on the earth (וְדָא הוּא דִכְתִיב: וְהָעוֹף יִרֶב בָּאָרֶץ). They arose and walked (קָמוּ וְאָזְלוּ). Rabbi Yehudah said: Let this young scholar join us, and each one of us say a word of Orayta (אָמַר רִבִּי יְהוּדָה: נִשְׁתַּתֵּף לְהַאי רַבְיָא עִמָּנָא, וְכָל חַד וְחַד לֵימָא מִלָּה דְּאוֹרַיְיתָא).

Rabbi Yehudah opened and said: Sustain me with raisin-cakes, refresh me with apples, etc. (פָּתַח רִבִּי יְהוּדָה וְאָמַר: סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים וְגוֹ') (Song of Songs 2). This verse has already been stated and well explained (הַאי קְרָא הָא אִתְּמַר וְשַׁפִּיר), but it is Knesset Yisrael who says this in exile (אֲבָל כְּנֶסֶת יִשְׂרָאֵל קָאָמַר דָּא בְּגָלוּתָא).

Sustain me—what is sustain me? (סַמְּכוּנִי, מַהוּ סַמְּכוּנִי). One who falls needs to be supported (אֶלָּא מַאן דְּנָפִיל בָּעֵי לְאַסְמְכָא לֵיהּ), as it is written: Hashem supports all who fall, etc. (הֲדָא הוּא דִכְתִיב: סוֹמֵךְ יְיָ' לְכָל הַנּוֹפְלִים וְגוֹ') (Psalms 145). And for this reason, Knesset Yisrael who has fallen—as it is written: She has fallen and shall not rise again (וּבְגִין כָּךְ, כְּנֶסֶת יִשְׂרָאֵל דְּנָפְלָה, דִּכְתִּיב: נָפְלָה לֹא תוֹסִיף קוּם) (Amos 5)—needs support, and she says: Sustain me (בַּעְיָא לְאַסְמְכָא, וְהִיא אָמְרָה: סַמְּכוּנִי). To whom does she say it? To Yisrael, her sons, who are with her in exile (לְמַאן אָמְרָה לְיִשְׂרָאֵל בְּנָהָא דְּאִינּוּן בְּגָלוּתָא עִמָּהּ). And with what? With raisin-cakes—these are the Patriarchs (וּבְמָּה בָּאֲשִׁישׁוֹת: אִלֵּין אִינּוּן אֲבָהָן), who were filled first from that good wine that is guarded (דְּאִינּוּן אִתְמַלְיָין בְּקַדְמִיתָא, מֵהַהוּא חֲמָר טַב דְּמִנְטְרָא). And when they were filled, blessing is found for her through the hand of one level, which is the Tzaddik (וְכַד אִינּוּן אִתְמַלְיָין, הָא בִּרְכָאָן מִשְׁתַּכְּחֵי לְגַבָּהּ, עַל יְדָא דְּחַד דַּרְגָּא דְּאִיהוּ צַדִּיק). And one who knows how to unite the Holy Name—even if blessing is not found in the world—he supports and sustains Knesset Yisrael in exile (וּמַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא, אַף עַל גַּב דְּבִרְכָּאן לָא מִשְׁתַּכְּחֵי בְּעָלְמָא, אִיהוּ סָמִיךְ וְסָעִיד לָהּ לִכְנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא).

Refresh me with apples—it is all one, as we have said (רַפְּדוּנִי בַּתַּפּוּחִים, כֹּלָּא חַד כְּמָה דְּאַמָרָן), But this secret [is]: A flagon [vessel] into which wine is entered (אֲבָל רָזָא דָּא, אֲשִׁישָׁא: עָיֵיל חַמְרָא); the Apple: brings wine forth and directs desire (תַּפּוּחַ: אַפִּיק חַמְרָא, וּמְכַוִּון רְעוּתָא). And regarding this: 'Flagons and Apples (וְעַל דָּא: אֲשִׁישׁוֹת וְתַפּוּחִים): Flagons—to absorb the wine (אֲשִׁישׁוֹת, לְרַוָואָה מֵחַמְרָא); Apples—to direct the desire, so the wine does not cause harm (תַּפּוּחִים, לְכַוְּונָא רְעוּתָא דְּלָא יָזִיק חַמְרָא). And all of this—why? Because I am faint with love, in exile (וְכָל דָּא לָמָּה: כִּי חוֹלַת אַהֲבָה אָנִי, בְּגָלוּתָא). And one who unifies the holy Name must unify judgment with compassion (וּמַאן דִּמְיַיחֵד שְׁמָא קַדִּישָׁא, בָּעֵי לְיַחֲדָא דִּינָא בְּרַחֲמֵי), and blend them properly (וּלְאַכְלְלָא לוֹן כַּדְקָא חֲזֵי), to sweeten and rectify everything as it should be (לְאִתְבַּסְּמָא וּלְאִתְתַּקְנָא כֹּלָּא כְּדְקָא יֵאוֹת), and this is what supports Knesset Yisrael in exile (וְדָא סָמִיךְ לָהּ לִכְנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא).

Rabbi Yitzḥak opened: Who eat the fat of their offerings and drink the wine of their libations (רִבִּי יִצְחָק פָּתַח: אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם) (Deuteronomy 32). Fortunate are Yisrael, who are holy (זַכָּאִין אִינּוּן יִשְׂרָאֵל דְּאִינּוּן קַדִּישִׁין), and Kudsha Berikh Hu desires to sanctify them (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְקַדְּשָׁא לוֹן). Come and see: Yisrael are holy (תָּא חֲזֵי: יִשְׂרָאֵל קַדִּישִׁין), and all the life of the world they inherit depends on that world to come (כָּל חַיֵּי עָלְמָא דְּיַרְתִין, כֹּלָּא תַּלְיָין בְּהַהוּא עָלְמָא דְּאָתֵי), because it is the life of all—above and below (בְּגִין דְּאִיהוּ חַיִּין דְּכֹלָּא, לְעֵילָּא וְתַתָּא). And it is the place where the wine that is guarded dwells—and is called wine (וְהוּא אֲתַר, דְּיַיִן דְּמִנְטְרָא שָׁארֵי — וְנִקְרֵי יַיִן), and from there life and holiness flow to all (וּמִתַּמָּן נָפְקִין חַיִּין וּקְדוּשָׁא לְכֹלָּא). And the wine of Yisrael—because of the supernal wine of Yisrael—this and that are interdependent (וְיַיִן דְּיִשְׂרָאֵל, בְּגִין יַיִן דְּיִשְׂרָאֵל אָחֳרָא, וְדָא בְּדָא תַּלְיָא). For Yisrael above, in it he receives life (דְּהָא יִשְׂרָאֵל לְעֵילָּא, בֵּיהּ נָטִיל חַיִּין), and because of this it is called Etz Chayim—a tree from that place called Life (וּבְגִין כָּךְ אִקְרֵי עֵץ חַיִּים, עֵץ מֵהַהוּא אֲתַר דְּאִקְרֵי חַיִּים), and from there life goes out (וְנַפְקֵי מִתַּמָּן חַיִּין). And for this, we bless Kudsha Berikh Hu with wine (וְעַל דָּא מְבָרְכִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּיַיִן). And the wine of Yisrael below is in the same form (וְיַיִן דְּיִשְׂרָאֵל לְתַתָּא כְּהַאי גַּוְונָא).

One who worships stars and constellations is impure (עוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, דְּאִיהוּ מְסָאָב), and one who brings near with him becomes defiled (וּמַאן דְּקָרִיב בַּהֲדֵיהּ יִסְתְּאָב). If he draws near with the wine of Yisrael, then he is defiled and forbidden (כַּד יִקְרַב בְּיַיִן דְּיִשְׂרָאֵל, הָא אִסְתְּאַב וְאָסִיר), how much more so with that wine which he made himself (כָּל שֶׁכֵּן הַהוּא יַיִן דְּאִיהוּ עָבִיד). And thus, do not say this applies only here (וְעַל דָּא לָא תֵּימָא דְּדָא הוּא בִּלְחוֹדוֹי), but whatever Yisrael does below, all is in likeness of that which is above (אֶלָּא כָּל מַה דְּעָבְדֵי יִשְׂרָאֵל לְתַתָּא, כֹּלָּא הוּא כְּעֵין דּוּגְמָא דִּלְעֵילָּא), all the more so wine, which stands in the supernal place, as a likeness of the guarded wine (כָּל שֶׁכֵּן יַיִן, דְּקָאֵי בַּאֲתַר עִלָּאָה, דּוּגְמָא דְּיַיִן דְּמִנְטְרָא). Because of this, Yisrael drink the wine of Yisrael (בְּגִין כַּךְ, יִשְׂרָאֵל שַׁתְיָין יַיִן דְּיִשְׂרָאֵל), which is made properly in holiness (דְּאִתְעָבִיד כַּדְקָא חֲזֵי בִּקְדוּשָּׁה), in likeness to Yisrael above, who drinks and is rooted and blessed in that supernal, holy wine (כְּגַוְונָא דְּיִשְׂרָאֵל לְעֵילָּא, דְּשָׁתֵי וְאִשְׁתָּרְשָׁא וְאִתְבָּרְכָא בְּהַהוּא יַיִן עִלָּאָה קַדִּישָׁא). And they do not drink wine that is made in defilement, or from the side of defilement (וְלָא שָׁתָאן יַיִן דְּאִתְעָבִיד בִּמְסָאֲבוּתָא, וּמִסִּטְרָא דִּמְסָאֲבוּתָא), for within it dwells the spirit of defilement (דְּהָא בֵּיהּ שַׁרְיָא רוּחָא דִּמְסָאֲבוּתָא), and it is not from the side of Yisrael (וְלָאו הוּא מִסִּטְרָא דְּיִשְׂרָאֵל). And whoever drinks it along with them, his spirit becomes defiled (וּמַאן דְּשָׁתֵי לֵיהּ בְּהַדַּיְיהוּ, אִסְתְּאַב רוּחֵיהּ), and he becomes defiled (וְאִסְתְּאַב אִיהוּ), and he is not from the side of Yisrael (וְלָאו הוּא מִסִּטְרָא דְּיִשְׂרָאֵל), and he has no portion in the World to Come (וְלֵית לֵיהּ חוּלָקָא בְּעָלְמָא דְּאָתֵי). For that World to Come is the wine that is guarded (דְּהָא הַהוּא עָלְמָא דְּאָתֵי, יַיִן דְּמִנְטְרָא אִיהוּ). And because of this, the holy ones of Yisrael must guard this above all (וְעַל דָּא, יִשְׂרָאֵל קַדִּישִׁין בַּעְיָין לְנַטְרָא דָּא עַל כֹּלָּא), because it is bound with the place of the World to Come (בְּגִין דְּאִתְקְשַׁר בַּאֲתַר דְּעָלְמָא דְּאָתֵי). And for this reason, in wine Kudsha Berikh Hu is blessed more than all (וּבְגִין כָּךְ, בְּיַיִן אִתְבְּרִיךְ קוּדְשָׁא בְּרִיךְ הוּא יַתִּיר מִכֹּלָּא), because He gladdens the left side (בְּגִין דְּאִיהוּ חַדֵּי לְסִטְרָא שְׂמָאלָא), and in His joy, it is included in the right (וּבְגוֹ חֶדְוָותָא דִּילֵיהּ אִתְכְּלִיל בִּימִינָא). And when all becomes right, then the holy Name is in joy (וְכַד אִתְעָבִיד כֹּלָּא יְמִינָא, כְּדֵין שְׁמָא קַדִּישָׁא בְּחֵידוּ), and blessings are found in all the worlds (וּבִרְכָּאן מִשְׁתַּכְּחֵי בְּכֻלְּהוּ עָלְמִין). And through the act below, the act above is aroused (וּבְעוֹבָדָא דִּלְתַתָּא, יִתְּעַר עוֹבָדָא דִּלְעֵילָּא), and for this reason, wine is summoned opposite wine (וְעַל דָּא, מְזַמְּנֵי יַיִן לָקֳבֵיל יַיִן).